Hippolytus: Refutation of All Heresies

From: Ante-Nicene Fathers, Vol. 5. Edited by Alexander Roberts

BOOK IV.

CHAP. I.--SYSTEM OF THE ASTROLOGERS; SIDEREAL INFLUENCE; CONFIGURATION OF THE STARS.

BUT in each zodiacal sign they call limits of the stars those in which each of the
stars, from any one quarter to another, can exert the greatest amount of influence; in
regard of which there is among them, according to their writings, no mere casual
divergency of opinion. But they say that the stars are attended as if by satellites when
they are in the midst of other stars, in continuity with the signs of the Zodiac; as if,
when any particular star may have occupied the first portions of the same sign of the
Zodiac, and another the last, and another those portions in the middle, that which is in
the middle is said to be guarded by those holding the portions at the extremities. And
they are said to look upon one another, and to be in conjunction with one another, as if
appearing in a triangular or quadrangular figure. They assume, therefore, the figure of a
triangle, and look upon one another, which have an intervening distance extending for
three zodiacal signs; and they assume the figure of a square those which have an interval
extending for two signs. But as the underlying parts smpathize with the head, and the head
with the underlying parts, so also things terrestrial with superlunar objects. But there
is of these a certain difference and want of sympathy, so that they do not involve one and
the same point of juncture.

Employing these (as analogies), Euphrates the Peratic, and Acembes 4 the Carystian, and
the rest of the crowd of these (speculators), imposing names different from the doctrine
of the truth, speak of a sedition of AEons, and of a revolt of good powers over to evil
(ones), and of the concord of good with wicked (AEons), calling them Taparchai and
Proastioi, and very many other names. But the entire of this heresy, as attempted by them,
I shall explain and refute when we come to treat of the subject of these (AEons). But now,
lest any one suppose the opinions propounded by the Chaldeans respecting astrological
doctrine to be trustworthy and secure, we shall not hesitate to furnish a brief refutation
respecting these, establishing that the futile art is calculated both to deceive and blind
the soul indulging in vain expectations, rather than to profit it. And we urge our case
with these, not according to any experience of the art, but from knowledge based on
practical principles. Those who have cultivated the art, becoming disciples of the
Chaldeans, and communicating mysteries as if strange and astonishing to men, having
changed the names (merely), have from this source concocted their heresy. But since,
estimating the astrological art as a powerful one, and availing themselves of the
testimonies adduced by its patrons, they wish to gain reliance for their own attempted
conclusions, we shall at present, as it has seemed expedient, prove the astrological art
to be untenable, as our intention next is to invalidate also the Peratic system, as a
branch growing out of an unstable root.

CHAP. III.--THE HOROSCOPE THE FOUNDATION OF ASTROLOGY; INDISCOVERABILITY OF THE
HOROSCOPE; THEREFORE THE FUTILITY OF THE CHALDEAN ART.

The originating principle, and, as it were, foundation, of the entire art, is fixing
the horo scope. For from this are derived the rest of the cardinal points, as well as the
declinations and ascensions, the triangles and squares, and the configurations of the
stars in accordance with these; and from all these the predictions are taken. Whence, if
the horoscope be removed, it necessarily follows that neither any celestial object is
recognisable in the meridian, or at the horizon, or in the point of the heavens opposite
the meridian; but if these be not comprehended, the entire system of the Chaldeans
vanishes along with (them). But that the sign of the horoscope is indiscoverable by them,
we may show by a variety of arguments. For in order that this (horoscope) may be found, it
is first requisite that the (time of) birth of the person falling under inspection should
be firmly fixed; and secondly, that the horoscope which is to signify this should be
infallible; and thirdly, that the ascension of the zodiacal sign should be observed with
accuracy. For from (the moment) of birth the ascension of the zodiacal sign rising in the
heaven should be closely watched, since the Chaldeans, determining (from this) the
horoscope, frame the configuration of the stars in accordance with the ascension (of the
sign); and they, term this--disposition, in accordance with which they devise their
predictions. But neither is it possible to take the birth of persons, falling under
consideration, as I shall explain, nor is the horoscope infallible, nor is the rising
zodiacal sign apprehended with accuracy.

How it is, then, that the system of the Chaldeans is unstable, let us now declare.
Having, then, previously marked it out for investigation, they draw the birth of persons
falling under consideration from, unquestionably, the depositing of the seed, and (from)
conception or from parturition. And if one will attempt to take (the horoscope) from
conception, the accurate account of this is incomprehensible, the time (occupied) passing
quickly, and naturally. For we are not able to say whether conception takes place upon the
transference of the seed or not. For this can happen even as quick as thought, just also
as leaven, when put into heated jars, immediately is reduced to a glutinous state. But
conception can also (take place) after a lapse of duration. For there being an interval
from the mouth of the womb to the fundament, where physicians say conceptions take place,
it is altogether the nature of the seed deposited to occupy some time in traversing this
interval. The Chaldeans, therefore, being ignorant of the quantity of duration to a
nicety, never will comprehend the (moment of) conception; the seed at one time being
injected straight forward, and falling at one spot upon actual parts of the womb well
disposed for conception, and at another time dropping into it dispersedly, and being
collected into one place by uterine energies. Now, while these matters are unknown,
(namely), as to when the first takes place, and when the second, and how much time is
spent in that particular conception, and how much in this; while, I say, ignorance on
these points prevails on the part of these (astrologers), an accurate comprehension of
conception is put out of the question. And if, as some natural philosophers have asserted,
the seed, remaining stationary first, and undergoing alteration in the womb, then enters
the (womb's) opened blood-vessels, as the seeds of the earth sink into the ground; from
this it will follow, that those who are not acquainted with the quantity of time occupied
by the change, will not be aware of the precise moment of conception either. And,
moreover, as women differ from one another in the other parts of the body, both as regards
energy and in other respects, so also (it is reasonable to suppose that they differ from
one another) in respect of energy of womb, some conceiving quicker, and others slower. And
this is not strange, since also women, when themselves compared with themselves, at times
are observed having a strong disposition towards conception, but at times with no such
tendency. And when this is so, it is impossible to say with accuracy when the deposited
seed coalesces, in order that from this time the Chaldeans may fix the horoscope of the
birth.

CHAP. IV.--IMPOSSIBILITY OF FIXING THE HOROSCOPE; FAILURE OF AN ATTEMPT TO DO THIS AT
THE PERIOD OF BIRTH.

For this reason it is impossible to fix the horoscope from the (period of) conception.
But neither can this be done from (that of) birth. For, in the first place, there exists
the difficulty as to when it can be declared that there is a birth; whether it is when the
foetus begins to incline towards the orifice, or when it may project a little, or when it
may be borne to the ground. Neither is it in each of these cases possible to comprehend
the precise moment of parturition, or to define the time. For also on account of
disposition of soul, and on account of suitableness of body, and on account of choice of
the parts, and on account of experience in the midwife, and other endless causes, the time
is not the same at which the foetus inclines towards the orifice, when the membranes are
ruptured, or when it projects a little, or is deposited on the ground; but the period is
different in the case of different individuals. And when the Chaldeans are not able
definitely and accurately to calculate this, they will fail, as they ought, to determine
the period of emergence.

That, then, the Chaldeans profess to be acquainted with the horoscope at the periods of
birth, but in reality do not know it, is evident from these considerations. But that
neither is their horoscope infallible, it is easy to conclude. For when they allege that
the person sitting beside the woman in travail at the time of parturition gives, by
striking a metallic rim, a sign to the Chaldean, who from an elevated place is
contemplating the stars, and he, looking towards heaven, marks down the rising zodiacal
sign; in the first place, we shall prove to them, that when parturition happens
indefinitely, as we have shown a little before, neither is it easy to signify this (birth)
by striking the metallic rim. However, grant that the birth is comprehensible, yet neither
is it possible to signify this at the exact time; for as the noise of the metallic plate
is capable of being divided by a longer time and one protracted, in reference to
perception, it happens that the sound is carried to the height (with proportionate delay).
And the following proof may be observed in the case of those felling timber at a distance.
For a sufficiently long time after the descent of the axe, the sound of the stroke is
heard, so that it takes a longer time to reach the listener. And for this reason,
therefore, it is not possible for the Chaldeans accurately to take the time of the rising
zodiacal sign, and consequently the time when one can make the horoscope with truth. And
not only does more time seem to elapse after parturition, when he who is sitting beside
the woman in labour strikes the metallic plate, and next after the sound reaches the
listener, that is, the person who has gone up to the elevated position; but also, while he
is glancing around and looking to ascertain in which of the zodiacal signs is the moon,
and in which appears each of the rest of the stars, it necessarily follows that there is a
different position in regard of the stars, the motion of the pole whiffing them on with
incalculable velocity, before what is seen in the heavens is carefully adjusted to the
moment when the person is born.

CHAP. V.--ANOTHER METHOD OF FIXING THE HOROSCOPE AT BIRTH; EQUALLY FUTILE; USE OF THE
CLEPSYDRA IN ASTROLOGY; THE PREDICTIONS OF THE CHALDEANS NOT VERIFIED.

In this way, the art practised by the Chaldeans will be shown to be unstable. Should
any one, however, allege that, by questions put to him who inquires from the Chaldeans,
the birth can be ascertained, not even by this plan is it possible to arrive at the
precise period. For if, supposing any such attention on their part in reference to their
art to be on record, even these do not attain--as we have proved -unto accuracy either,
how, we ask, can an unsophisticated individual comprehend precisely the time of
parturition, in order that the Chaldean acquiring the requisite information from this
person may set the horoscope correctly? But neither from the appearance of the horizon
will the rising star seem the same everywhere; but in one place its declination will be
supposed to be the horoscope, and in another the ascension (will be thought) the
horoscope, according as the places come into view, being either lower or higher.
Wherefore, also, from this quarter an accurate prediction will not appear, since many may
be born throughout the entire world at the same hour, each from a different direction
observing the stars.

But the supposed comprehension (of the period of parturition) by means of clepsydras is
likewise futile. For the contents of the jar will not flow out in the same time when it is
full as when it is half empty; yet, according to their own account, the pole itself by a
single impulse is whiffed along at an equable velocity. If, however, evading the argument,
they should affirm that they do not take the time precisely, but as it happens in any
particular latitude, they will be refuted almost by the sidereal influences themselves.
For those who have been born at the same time do not spend the same life, but some, for
example, have been made kings, and others have grown old in fetters.

There has been born none equal, at all events to Alexander the Macedonian, though many
were brought forth along with him throughout the earth; (and) none equal to the
philosopher Plato. Wherefore the Chaldean, examining the time of the birth in any
particular latitude, will not be able to say accurately, whether a person born at this
time will be prosperous. Many, I take it, born at this time, have been unfortunate, so
that the similarity according to dispositions is futile.

Having, then, by different reasons and various methods, refuted the ineffectual mode of
examination adopted by the Chaldeans, neither shall we omit this, namely, to show that
their predictions will eventuate in inexplicable difficulties. For if, as the
mathematicians assert, it is necessary that one born under the barb of Sagittarius' arrow
should meet with a violent death, how was it that so many myriads of the Barbarians that
fought with the Greeks at Marathon or Salamis were simultaneously slaughtered? For
unquestionably there was not the same horoscope in the case, at all events, of them all.
And again, it is said that one born under the urn of Aquarius will suffer shipwreck: (yet)
how is it that so many of the Greeks that returned from Troy were overwhelmed in the deep
around the indented shores of Euboea? For it is incredible that all, distant from one
another by a long interval of duration, should have been born under the urn of Aquarius.
For it is not reasonable to say, that frequently, for one whose fate it was to be
destroyed in the sea, all who were with him in the same vessel should perish. For why
should the doom of this man subdue the (destinies) of all? Nay, but why, on account of one
for whom it was allotted to die on land, should not all be preserved?

CHAP. VI.--ZODIACAL INFLUENCE; ORIGIN OF SIDEREAL NAMES.

But since also they frame an account concerning the action of the zodiacal signs, to
which they say the creatures that are procreated are assimilated, neither shall we omit
this: as, for instance, that one born in Leo will De brave; and that one born in Virgo
will have long straight hair, be of a fair complexion, childless, modest. These
statements, however, and others similar to them, are rather deserving of laughter than
serious consideration. For, according to them, it is possible for no AEthiopian to be born
in Virgo; otherwise he would allow that such a one is white, with long straight hair and
the rest. But I am rather of opinion, that the ancients imposed the names of received
animals upon certain specified stars, for the purpose of knowing them better, not from any
similarity of nature; for what have the seven stars, distant one from another, in common
with a bear, or the five stars with the head of a dragon?--in regard of which Aratus
says:- "But two his temples, and two his eyes, and one beneath Reaches the end of the
huge monster's law."

CHAP. VII.--PRACTICAL ABSURDITY OF THE CHALDAIC ART; DEVELOPMENT OF THE ART.

In this manner also, that these points are not deserving so much labour, is evident to
those who prefer to think correctly, and do not attend to the bombast of the Chaldeans,
who consign monarchs to utter obscurity, by perfecting cowardice in them, and rouse
private individuals to dare great exploits. But if any one, surrendering himself to evil,
is guilty of delinquency, he who has been thus deceived does not become a teacher to all
whom the Chaldeans are disposed to mislead by their mistakes. (Far from it); (these
astrologers) impel the minds (of their dupes, as they would have them), into endless
perturbation, (when) they affirm that a configuration of the same stars could not return
to a similar position, otherwise than by the renewal of the Great Year, through a space of
seven thousand seven hundred and seventy and seven years. How then, I ask, will human
observation for one birth be able to harmonize with so many ages; and this not once, (but
oftentimes, when a destruction of the world, as some have stated, would intercept the
progress of this Great Year; or a terrestrial convulsion, though partial, would utterly
break the continuity of the historical tradition)? The Chaldaic art must necessarily be
refuted by a greater number of arguments, although we have been reminding (our readers) of
it on account of other circumstances, not peculiarly on account of the art itself.

Since, however, we have determined to omit none of the opinions advanced by Gentile
philosophers, on account of the notorious knavery of the heretics, let us see what they
also say who have attempted to propound doctrines concerning magnitudes,--who, observing
the fruitless labour of the majority (of speculators), where each after a different
fashion coined his own falsehoods and attained celebrity, have ventured to make some
greater assertion, in order that they might be highly magnified by those who mightily
extol their contemptible lies. These suppose the existence of circles, and measures, and
triangles, and squares, both in twofold and threefold array.

Their argumentation, however, in regard of this matter, is extensive, yet it is not
necessary in reference to the subject which we have taken in hand.

CHAP. VIII.--PRODIGIES OF THE ASTROLOGERS; SYSTEM OF THEASTRONOMERS; CHALDEAN DOCTRINE OF CIRCLES; DISTANCES OF THE HEAVENLY BODIES.

I reckon it then sufficient to declare the prodigies detailed by these men. Wherefore,
employing condensed accounts of what they affirm, I shall turn my attention to the other
points (that remain to be considered). Now they make the following statements. The Creator
communicated pre-eminent power to the orbital motion of the identical and similar
(circle), for He permitted the revolution of it to be one and indivisible; but after
dividing this internally into six parts, (and thus having formed) seven unequal circles,
according to each interval of a twofold and threefold dimension, He commanded, since there
were three of each, that the circles should travel in orbits contrary to one another,
three indeed (out of the aggregate of seven) being whirled along with equal velocity, and
four of them with a speed dissimilar to each other and to the remaining three, yet (all)
according to a definite principle. For he affirms that the mastery was communicated to the
orbital motion of the same (circle), not only since it embraces the motion of the other,
that, is, the erratic stars, but because also it possesses so great mastery, that is, so
great power, that even it leads round, along with itself, by a peculiar strength of its
own, those heavenly bodies--that is, the erratic stars--that are whirled along in contrary
directions from west to east, and, in like manner, from east to west.

And he asserts that this motion was allowed to be one and indivisible, in the first
place, inasmuch as the revolutions of all the fixed stars were accomplished in equal
periods of time, and were not distinguished according to greater or less portions of
duration. In the next place, they all present the same phase as that which belongs to the
outermost motion; whereas the erratic stars have been distributed into greater and varying
periods for the accomplishment of their movements, and into unequal distances from earth.
And he asserts that the motion in six parts of the other has been distributed probably
into seven circles. For as many as are sections of each (circle)--I allude to monads of
the sections --become segments; for example, if the division be by one section, there will
be two segments; if by two, three segments; and so, if anything be cut into six parts,
there will be seven segments. And he says that the distances of these are alternately
arranged both in double and triple order, there being three of each,--a principle which,
he has attempted to prove, holds good of the composition of the soul likewise, as
depending upon the seven numbers. For among them there are from the monad three double
(numbers), viz., 2, 4, 8, and three triple ones, viz., 3, 9, 27. But the diameter of Earth
is 80, 108 stadii; and the perimeter of Earth, 250,543 stadii; and the distance also from
the surface of the Earth to the lunar circle, Aristarchus the Samian computes at 8,000,178
stadii, but Apollonius 5,000,000, whereas Archimedes computes it at 5,544,1300. And from
the lunar to solar circle, (according to the last authority,) are 50,262,065 stadii; and
from this to the circle of Venus, 20,272,065 stadii; and from this to the circle of
Mercury, 50,817,165 stadii; and from this to the circle of Mars, 40,541,108 stadii; and
from this to the circle of Jupiter, 20,275,0

stadii; and from this to the circle of Saturn, 40,372,065 stadii; and from this to the
Zodiac and the furthest periphery, 20,082,005 stadii.

CHAP. IX.--FURTHER ASTRONOMIC CALCULATIONS.

The mutual distances of the circles and spheres, and the depths, are rendered by
Archimedes. He takes the perimeter of the Zodiac at 447,310,000 stadii; so that it follows
that a straight line from the centre of the Earth to the most outward superficies would be
the sixth of the aforesaid number, but that the line from the surface of the Earth on
which we tread to the Zodiac would be a sixth of the aforesaid number, less by four
myriads of stadii, which is the distance from the centre of the Earth to its surface. And
from the circle of Saturn to the Earth he says the distance is 2,226,912,711 stadii; and
from the circle of Jupiter to Earth, 502,770,646 stadii; and from the circle of Mars to
Earth, 132,418,581. From the Sun to Earth, 121,604,454; and from Mercury to the Earth,
526,882,259; and from Venus to Earth, 50,815,160.

CHAP. X.--THEORY OF STELLAR MOTION AND DISTANCE IN ACCORDANCE WITH HARMONY.

Concerning the Moon, however, a statement has been previously made. The distances and
profundities of the spheres Archimedes thus renders; but a different declaration regarding
them has been made by Hipparchus; and a different one still by Apollonius the
mathematician. It is sufficient, however, for us, following the Platonic opinion, to
suppose twofold and threefold distances from one another of the erratic stars; for the
doctrine is thus preserved of the composition of the universe out of harmony, on
concordant principles in keeping with these distances. The numbers, however, advanced by
Archimedes, and the accounts rendered by the rest concerning the distances, if they be not
on principles of symphony,--that is, the double and triple (distances) spoken of by
Plato,--but are discovered independent of harmonies, would not preserve the doctrine of
the formation of the universe according to harmony. For it is neither credible nor
possible that the distances of these should be both contrary to some reasonable plan, and
independent of harmonious and proportional principles, except perhaps only the Moon, on
account of wanings and the shadow of the Earth, in regard also of the distance of which
alone--that is, the lunar (planet) from earth--one may trust Archimedes. It will, however,
be easy for those who, according to the Platonic dogma itself, adopt this distance to
comprehend by numerical calculation (intervals) according to what is double and triple, as
Plato requires, and the rest of the distances. If, then, according to Archimedes, the Moon
is distant from the surFace of the Earth 5,544,130 stadii, by increasing these numbers
double and triple, (it will be) easy to find also the distances of the rest, as if
subtracting one part of the number of stadii which the Moon is distant from the Earth.

But because the rest of the numbers--those alleged by Archimedes concerning the
distance of the erratic stars--are not based on principles of concord, it is easy to
understand--that is, for those who attend to the matter--how the numbers are mutually
related, and on what principles they depend. That, however, they should not be in harmony
and symphony--I mean those that are parts of the world which consists according to
harmony--this is impossible. Since, therefore, the first number which the Moon is distant
from the earth is 5,544,130, the second number which the Sun is distant from the Moon
being 50,272,065, subsists by a greater computation than ninefold. But the higher number
in reference to this, being 20,272,065, is (comprised) in a greater computation than half.
The number, however, superior to this, which is 50,817,165, is contained in a greater
computation than half. But the number superior to this, which is 40,541,108, is contained
in a less computation than two-fifths. But the number superior to this, which is
20,275,065, is contained in a greater computation than half. The final number, however,
which is 40,372,065, is comprised in a less computation than double.

CHAP. XI.--THEORY OF THE SIZE OF THE HEAVENLY BODIES IN ACCORDANCE WITH NUMERICAL
HARMONIES.

These (numerical) relations, therefore, the greater than ninefold, and less than half,
and greater than double, and less than two-fifths, and greater than half, and less than
double, are beyond all symphonies, from which not any proportionate or harmonic system
could be produced. But the whole world, and the parts of it, are in all respects similarly
framed in conformity with proportion and harmony. The proportionate and harmonic
relations, however, are preserved--as we have previously stated--by double and triple
intervals. If, therefore, we consider Archimedes reliable in the case of only the first
distance, that from the Moon to the Earth, it is easy also to find the rest (of the
intervals), by multiplying (them) by double and treble. Let then the distance, according
to Archimedes, from Earth to Moon be 5,544,130 stadii; there will therefore be the double
number of this of stadii which the Sun is distant from the Moon, viz. 11,088,260. But the
Sun is distant from the Earth 16,632,390 stadii; and Venus is likewise distant from the
Sun 16,632,390 stadii, but from the Earth 33,264,780 stadii; and Mercury is distant from
Venus 22,176,520 stadii, but from Earth 55,441,300 stadii; and Mars is distant from
Mercury 49,897, 170 stadii, and from Earth 105,338,470 stadii; and Jupiter is distant from
Mars 44,353,040 stadii, but from Earth 149,691,510 stadii; Saturn is distant from Jupiter
149,691,510 stadii, but from Earth 299,383,020 stadii.

CHAP. XII.--WASTE OF MENTAL ENERGY IN THE SYSTEMS OF THE ASTROLOGERS.

Who will not feel astonishment at the exertion of so much deep thought with so much
toil? This Ptolemy, however--a careful investigator of these matters--does not seem to me
to be useless; but only this grieves (one), that being recently born, he could not be of
service to the sons of the giants, who, being ignorant of these measures, and supposing
that the heights of heaven were near, endeavoured in vain to construct a tower. And so, if
at that time he were present to explain to them these measures, they would not have made
the daring attempt ineffectually. But if any one profess not to have confidence in this
(astronomer's calculations), let him by measuring be persuaded (of their accuracy); for in
reference to those incredulous on the point, one cannot have a more manifest proof than
this. O, pride of vain-toiling soul, and incredible belief, that Ptolemy should be
considered pre-eminently wise among those who have cultivated similar wisdom!

CHAP. XIII.--MENTION OF THE HERETIC COLARBASUS; ALLIANCE BETWEEN HERESY AND THE
PYTHAGOREAN PHILOSOPHY.

Certain, adhering partly to these, as if having propounded great conclusions, and
supposed things worthy of reason, have framed enormous and endless heresies; and one of
these is Colarbasus, who attempts to explain religion by measures and numbers. And others
there are (who act) in like manner, whose tenets we shall explain when we commence to
speak of what concerns those who give heed to Pythagorean calculation as possible; and
uttering vain prophecies, hastily assume as secure the philosophy by numbers and elements.
Now certain (speculators), appropriating similar reasonings from these, deceive
unsophisticated individuals, alleging themselves endued with foresight; sometimes, after
uttering many predictions, happening on a single fulfilment, and not abashed by many
failures, but making their boast in this one. Neither shall I pass over the witless
philosophy of these men; but, after explaining it, I shall prove that those who attempt to
form a system of religion out of these (aforesaid elements), are disciples of a school
weak and full of knavery.

CHAP. XIV.--SYSTEM OF THE ARITHMETICIANS; PREDICTIONS THROUGH CALCULATIONS; NUMERICAL
ROOTS; TRANSFERENCE OF THESE DOCTRINES TO LETTERS; EXAMPLES IN PARTICULAR NAMES; DIFFERENT
METHODS OF CALCULATION; PRESCIENCE POSSIBLE BY THESE.

Those, then, who suppose that they prophesy by means of calculations and numbers, and
elements and names, constitute the origin of their attempted system to be as follows. They
affirm that there is a root of each of the numbers; in the case of thousands, so many
monads as there are thousands: for example, the root of six thousand, six monads; of seven
thousand, seven monads; of eight thousand, eight monads; and in the case of the rest, in
like manner, according to the same (proportion). And in the case of hundreds, as many
hundreds as there are, so many monads are the root of them: for instance, of seven hundred
there are seven hundreds; the root of these is seven monads: of six hundred, six hundreds;
the root of these, six monads. And it is similar respecting decades: for of eighty (the
root is) eight monads; and of sixty, six monads; of forty, four monads; of ten, one monad.
And in the case of monads, the monads themselves are a root: for instance, of nine, nine;
of eight, eight; of seven, seven. In this way, also, ought we therefore to act in the case
of the elements (of words), for each letter has been arranged according to a certain
number: for instance, the letter n according to fifty monads; but of fifty monads five is
the root, and the root of the letter n is (therefore) five. Grant that from some name we
take certain roots of it. For instance, (from) the name

Agamemnon, there is of the a, one monad; and of the g, three monads; and of the other
a, one monad; of the m, four monads; of the e, five monads; of the m, four monads; of the
n, five monads; of the (long) o, eight monads; of the n, five monads; which, brought
together into one series, will be 1, 3, 1, 4, 5, 4, 5, 8, 5; and these added together make
up 36 monads. Again, they take the roots of these, and they become three in the case of
the number thirty, but actually six in the case of the number six. The three and the six,
then, added together, constitute nine; but the root of nine is nine: therefore the name
Agamemnon terminates in the root nine.

Let us do the same with another name -Hector. The name ector has five letters--e, and
k, and t, and o, and r. The roots of these are 5, 2, 3, 8, 1; and these added together
make up 19 monads. Again, of the ten the root is one; and of the nine, nine; which added
together make up ten: the root of ten is a monad. The name Hector, therefore, when made
the subject of computation, has formed a root, namely a monad. It would, however, be
easier to conduct the calculation thus: Divide the ascertained roots from the letters--as
now in the case of the name Hector we have found nineteen monads--into nine, and treat
what remains over as roots. For example, if I divide 19 into 9, the remainder is 1, for 9
times 2 are 18, and there is a remaining monad: for if I subtract 18 from 19, there is a
remaining monad; so that the root of the name Hector will be a monad. Again, of the name
Patroclus these numbers are roots: 8, 1, 3, 1, 7, 2, 3, 7, 2; added together, they make up
34 monads. And of these the remainder is 7 monads: of the 30, 3; and of the 4, 4. Seven
monads, therefore, are the root of the name Patroclus.

Those, then, that conduct their calculations according to the rule of the number nine,
take the ninth part of the aggregate number of roots, and define what is left over as the
sum of the roots. They, on the other hand, (who conduct their calculations) according to
the rule of the number seven, take the seventh (part of the aggregate number of roots);
for example, in the case of the name Patroclus, the aggregate in the matter of roots is 34
monads. This divided into seven parts makes four, which (multiplied into each other) are
28. There are six remaining monads; (so that a person using this method) says, according
to the rule of the number seven, that six monads are the root of the name Patroclus. If,
however, it be 43, (six) taken seven times, he says, are 42, for seven times six are 42,
and one is the remainder. A monad, therefore, is the root of the number 43, according to
the rule of the number seven. But one ought to observe if the assumed number, when
divided, has no remainder; for example, if from any name, after having added together the
roots, I find, to give an instance, 36 monads.

But the number 36 divided into nine makes exactly 4 enneads; for nine times are 36, and
nothing is over. It is evident, then, that the actual root is 9.

And again, dividing the number forty-five, we find nine and nothing over--for nine
times five are forty-five, and nothing remains; (wherefore) in the case of such they
assert the root itself to be nine. And as regards the number seven, the case is similar:
if, for example we divide 28 into 7, we have nothing over; for seven times four are 28,
and nothing remains; (wherefore) they say that seven is the root. But when one computes
names, and finds the same letter occurring twice, he calculates it once; for instance, the
name Patroclus has the pa twice, and the o twice: they therefore calculate the a once and
the a once. According to this, then, the roots will be 8, 1, 3, 1, 7, 2, 3, 2, and added
together they make 27 monads; and the root of the name will be, according to the rule of
the number nine, nine itself, but according to the rule of the number seven, six.

In like manner, (the name) Sarpedon, when made the subject of calculation, produces as
a root, according to the rule of the number nine, two monads.

Patroclus, however, produces nine monads; Patroclus gains the victory. For when one
number is uneven, but the other even, the uneven number, if it is larger, prevails. But
again, when there is an even number, eight, and five an uneven number, the eight prevails,
for it is larger. If, however, there were two numbers, for example, both of them even, or
both of them odd, the smaller prevails. But how does (the name) Sarpedon, according to the
rule of the number nine, make two monads, since the letter (long) o is omitted? For when
there may be in a name the letter (long) o and (long) e, they leave out the (long) a,
using one letter, because they say both are equipollent; and the same must not be computed
twice over, as has been above declared. Again, (the name) Ajax makes four monads; (but the
name) Hector, according to the rule of the ninth number, makes one monad. And the tetrad
is even, whereas the monad odd. And in the case of such, we say, the greater
prevails--Ajax gains the victory. Again, Alexander and Menelaus (may be adduced as
examples). Alexander has a proper name (Paris). But Paris, according to the rule of the
number nine, makes four monads; and Menelaus, according to the rule of the number nine,
makes nine monads. The nine, however, conquer the four (monads): for it has been declared,
when the one number is odd and the other even, the greater prevails; but when both are
even or both odd, the less (prevails). Again, Amycus and Polydeuces (may be adduced as
examples). Amycus, according to the rule of the number nine, makes two monads, and
Polydeuces, however, seven: Polydeuces gains the victory. Ajax and Ulysses contended at
the funeral games. Ajax, according to the rule of the number nine, makes font monads;
Ulysses, according to the rule of the number nine, (makes) eight. Is there, then, not any
annexed, and (is there) not a proper name for Ulysses? for he has gained the victory.
According to the numbers, no doubt, Ajax is victorious, but history hands down the name of
Ulysses as the conqueror, Achilles and Hector (may be adduced as examples). Achilles,
according to the rule of the number nine, makes four monads; Hector one: Achilles gains
the victory. Again, Achilles and Asteropaeus (are instances). Achilles makes four monads,
Asteropaeus three: Achilles conquers. Again, Menelaus and Euphorbus (may be adduced as
examples). Menelaus has nine monads, Euphorbus eight: Menelaus gains the victory.

Some, however, according to the rule of the number seven, employ the vowels only, but
others distinguish by themselves the vowels, and by themselves the semi-vowels, and by
themselves the mutes; and, having formed three orders, they take the roots by themselves
of the vowels, and by themselves of the semi-vowels, and by themselves of the mutes, and
they compare each apart. Others, however, do not employ even these customary numbers, but
different ones: for instance, as an example, they no not wish to allow that the letter p
has as a root 8 monads, but 5, and that the (letter) x has as a root four monads; and
turning in every direction, they discover nothing sound. When, however, they contend about
the second (letter), from each name they take away the first letter; but when they contend
about the third (letter), they take away two letters of each name, and calculating the
rest, compare them.

CHAP. XV.--QUIBBLES OF THE NUMERICAL THEORISTS; THE ART OF THE FRONTISPICISTS
(PHYSIOGNOMY); CONNECTION OF THIS ART WITH ASTROLOGY; TYPE OF THOSE BORN UNDER ARIES.

I think that there has been clearly expounded the mind of arithmeticians, who, by means
of numbers and of names, suppose that they interpret life. Now I perceive that these,
enjoying leisure, and being trained in calculation, have been desirous that, through the
art delivered to them from childhood, they, acquiring celebrity, should be styled
prophets. And they, measuring the letters up (and) down, have wandered into trifling. For
if they fail, they say, in putting forward the difficulty, Perhaps this name was not a
family one, but imposed, as also lighting in the instance they argue in the case of (the
names) Ulysses and Ajax. Who, taking occasion from this astonishing philosophy, and
desirous of being styled "Heresiarch," will not be extolled?

But since, also, there is another more profound art among the all-wise speculators of
the Greeks--to whom heretical individuals boast that they attach themselves as disciples,
on account of their employing the opinions of these (ancient philosophers) in reference to
the doctrines tempted (to be established) by themselves, as shall a little afterwards be
proved; but this is an art of divination, by examination of the forehead? or rather, I
should say, it is madness: yet we shall not be silent as regards this (system) There are
some who ascribe to the stars figures that mould the ideas s and dispositions of men,
assigning the reason of this to births (that have taken place) under particular stars;
they thus express themselves: Those who are born under Aries will be of the following
kind: long head, red hair, contracted eyebrows, pointed forehead, eyes grey and lively,
drawn cheeks, long-nosed, expanded nostrils, thin lips, tapering chin, wide month. These,
he says, will partake of the following nature: cautious, subtle, perspicuous, prudent,
indulgent, gentle, over-auxious, persons of secret resolves fitted for every undertaking,
prevailing more by prudence than strength, deriders for the time being, scholars,
trustworthy, contentious, quarrellers in a fray, concupiscent, inflamed with unnatural
lust, reflective, estranged from their own homes, giving dissatisfaction in everything,
accusers, like madmen in their cups, scorners, year by year losing something serviceable
in friendship through goodness; they, in the majority of cases, end their days in a
foreign land.

CHAP. XVI.--TYPE OF THOSE BORN UNDER TAURUS.

Those, however, who are born in Taurus will be of the following description: round
head, thick hair, broad forehead, square eyes, and large black eyebrows; in a white man,
thin veins, sanguine, long eyelids, coarse huge ears, round mouths, thick nose, round
nostrils, thick lips, strong in the upper parts, formed straight from the legs. The same
are by nature pleasing, reflective, of a goodly disposition, devout, just, uncouth,
complaisant, labourers from twelve years, quarrelsome, dull. The stomach of these is
small, they are quickly filled, forming many designs, prudent, niggardly towards
themselves, liberal towards others, beneficent, of a slow body: they are partly sorrowful,
heedless as regards friendship, useful on account of mind, unfortunate.

CHAP. XVII.--TYPE OF THOSE BORN UNDER GEMINI.

Those who are born in Gemini will be of the following description: red countenance,
size not very large, evenly proportioned limbs, black eyes as if anointed with oil, cheeks
turned down, and large mouth, contracted eyebrows; they conquer all things, they retain
whatever possessions they acquire, they are extremely rich, penurious, niggardly of what
is peculiarly their own, profuse in the pleasures of women, equitable, musical liars. And
the same by nature are learned, reflective, inquisitive, arriving at their own decisions,
concupiscent, sparing of what belongs to themselves, liberal, quiet, prudent, crafty, they
form many designs, calculators, accusers, importunate, not prosperous, they are beloved by
the fair sex, merchants; as regards friendship, not to any considerable extent useful.

CHAP. XVIII.--TYPE OF THOSE BORN UNDER CANCER.

Those born in Cancer are of the following description: size not large, hair like a dog,
of a reddish colour, small mouth, round head, pointed forehead, grey eyes, sufficiently
beautiful, limbs somewhat varying. The same by nature are wicked, crafty, proficients in
plans, insatiable, stingy, ungracious, illiberal, useless, forgetful; they neither restore
what is another's, nor do they ask back what is their own; as regards friendship, useful.

CHAP. XIX.--TYPE OF THOSE BORN UNDER LEO.

Those born in Leo are of the following description: round head, reddish hair, huge
wrinkled forehead, coarse ears, large development of neck, partly bald, red complexion,
grey eyes, large jaws, coarse mouth, gross in the upper parts, huge breast, the under
limbs tapering. The same are by nature persons who allow nothing to interfere with their
own decision, pleasing themselves, irascible, passionate, scorners, obstinate, forming no
design, not loquacious, indolent, making an improper use of leisure, familiar, wholly
abandoned to pleasures of women, adulterers, immodest, in faith untrue, importunate,
daring, penurious, spoliators, remarkable; as regards fellowship, useful; as regards
friendship, useless.

CHAP. XX.--TYPE OF THOSE BORN UNDER VIRGO.

Those born in Virgo are of the following description: fair appearance, eyes not large,
fascinating, dark, compact eyebrows, cheerful, swimmers; they are, however, slight in
frame, beautiful in aspect, with hair prettily adjusted, large forehead, prominent nose.
The same by nature are docile, moderate, intelligent, sportive, rational, slow to speak,
forming many plans; in regard of a favour, importunate; gladly observing everything; and
well-disposed pupils, they master whatever they learn; moderate, scorners, victims of
unnatural lusts, companionable, of a noble soul, despisers, careless in practical matters,
attending to instruction, more honourable in what concerns others than what relates to
themselves; as regards friendship, useful.

CHAP. XXI.--TYPE OR THOSE BORN UNDER LIBRA.

Those born in Libra will be of the following description: hair thin, drooping, reddish
and longish, forehead pointed (and) wrinkled, fair compact eyebrows, beautiful eyes, dark
pupils, long thin ears, head inclined, wide mouth. The same by nature are intelligent,
God-fearing, communicative to one another, traders, toilers, not retaining gain, liars,
not of an amiable disposition, in business or principle true, free-spoken, beneficent,
illiterate, deceivers, friendly, careless, (to whom it is not profitable to do any act of
injustice); they are scorners, scoffers, satirical, illustrious, listeners, and nothing
succeeds with these; as regards friendship, useful.

CHAP. XXII.--TYPE OF THOSE BORN UNDER SCORPIO.

Those born in Scorpio are of the following description: a maidenish countenance,
comely, pungent, blackish hair, well-shaped eyes, forehead not broad, and sharp nostril,
small contracted ears, wrinkled foreheads, narrow eyebrows, drawn cheeks. The same by
nature are crafty, sedulous, liars, communicating their particular designs to no one, of a
deceitful spirit, wicked, scorners, victims to adultery, well-grown, docile; as regards
friendship, useless.

CHAP. XXIII.--TYPE OF THOSE BORN UNDER SAGITTARIUS.

Those born in Sagittarius will be of the following description: great length, square
forehead. profuse eyebrows, indicative of strength, well-arranged projection of hair,
reddish (in complexion). The same by nature are gracious, as educated persons, simple,
beneficent; given to unnatural lusts, companionable, toil-worn, lovers, beloved, jovial in
their cups, clean, passionate, careless, wicked; as regards friendship, useless; scorners,
with noble souls, insolent, crafty; for fellowship, useful.

CHAP. XXIV.--TYPE OF THOSE BORN UNDER CAPRICORN.

Those born in Capricorn will be of the following description: reddish body, projection
of greyish hair, round mouth, eyes as of an eagle, contracted brows, open forehead,
somewhat bald, in the upper parts of the body endued with more strength. The same by
nature are philosophic, scorners, and scoffers at the existing state of things,
passionate, persons that can make concessions, honourable, beneficent, lovers of the
practice of music, passionate in their cups, mirthful, familiar, talkative, given to
unnatural lusts, genial, amiable, quarrelsome e lovers, for fellowship well disposed.

CHAP. XXV.--TYPE OF THOSE BORN UNDER AQUARIUS.

Those born in Aquarius will be of the following description: square in size, of a
diminutive body; sharp, small, fierce eyes; imperious, ungenial, severe, readily making
acquisitions, for friendship and fellowship well disposed; moreover, for maritime
enterprises they make voyages, and perish. The same by nature are taciturn, modest,
sociable, adulterers, penurious, practised in business, tumultuous, pure, well-disposed,
honourable, large eyebrows; frequently they are born in the midst of trifling events, but
(in after life) follow a different pursuit; though they may have shown kindness to any
one, still no one returns them thanks.

CHAP. XXVI.--TYPE OF THOSE BORN UNDER PISCES.

Those born in Pisces will be of the following description: of moderate dimensions,
pointed forehead like fishes, shaggy hair, frequently they become soon grey. The same by
nature are of exalted soul, simple, passionate, penurious, talkative; in the first period
of life they will be drowsy; they are desirous of managing business by themselves, of high
repute, venturesome, emulous, accusers, changing their locality, lovers, dancers; for
friendship, useful.

CHAP. XXVII.--FUTILITY OF THIS THEORY OF STELLAR INFLUENCE.

Since, therefore, we have explained the astonishing wisdom of these men, and have not
concealed their overwrought art of divination by means of contemplation, neither shall I
be silent as regards (undertakings) in the case of which those that are deceived act
foolishly. For, comparing the forms and dispositions of men with names of stars, how
impotent their system is! For we know that those originally conversant with such
investigations have called the stars by names given in reference to propriety of
signification and facility for future recognition. For what similarity is there of these
(heavenly bodies) with the likeness of animals, or what community of nature as regards
conduct anti energy (is there ill the two cases), that one should allege that a person
born in Leo should be irascible, and one born in Virgo moderate, or one born in Cancer
wicked, but that those born in . . .

CHAP. XXVIII. --SYSTEM OF THE MAGICIANS; INCANTATIONS OF DEMONS; SECRET

MAGICAL RITES.

. . . And (the sorcerer), taking (a paper), directs the inquirer to write down with
water whatever questions he may desire to have asked from the demons. Then, folding up the
paper, and delivering it to the attendant, he sends him away to commit it to the flames,
that the ascending smoke may waft the letters to demons. While, however, the attendant is
executing this order, (the sorcerer) first removes equal portions of the paper, and on
some more parts of it he pretends that demons write in Hebrew characters. Then burning an
incense of the Egyptian magicians, termed Cyphi, he takes these (portions of paper) away,
and places them near the incense. But (that paper) which the inquirer happens to have
written (upon), having placed on the coals, he has burned. Then (the sorcerer), appearing
to be borne away under divine influence, (and) hurrying into a corner (of the house),
utters a loud and harsh cry, and unintelligible to all, . . . and orders all those present
to enter, crying out (at the same time), and invoking Phryn, or some other demon. But
after passing into the house, and when those that were present stood side by side, the
sorcerer, flinging the attendant upon a bed, utters to him several words, partly in the
Greek, and partly, as it were, the Hebrew language, (embodying) the customary incantations
employed by the magicians. (The attendant), however, goes away to make the inquiry. And
within (the house), into a vessel full of water (the sorcerer) infusing copperas mixture,
and melting the drug, having with it sprinkled the paper that forsooth had (the characters
upon it) obliterated, he forces the latent and concealed letters to come once more into
light; and by these he ascertains what the inquirer has written down. And if one write
with copperas mixture likewise, and having ground a gall nut, use its vapour as a
fumigator, the concealed letters would become plain. And if one write with milk, (and)
then scorch the paper, and scraping it, sprinkle and rub (what is thus scraped off) upon
the letters traced with the milk, these will become plain. And urine likewise, and sauce
of brine, and juice of euphorbia, and of a fig, produce a similar result. But when (the
sorcerer) has ascertained the question in this mode, he makes provision for the manner in
which be ought to give the reply. And next he orders those that are present to enter,
holding laurel branches and shaking them, and uttering cries, and invoking the demon
Phryn. For also it becomes these to invoke him; and it is worthy that they make this
request from demons, which they do not wish of themselves to put forward, having lost
their minds. The confused noise, however, and the tumult, prevent them directing attention
to those things which it is supposed (the sorcerer) does in secret. But what these are,
the present is a fair opportunity for us to declare.

Considerable darkness, then, prevails. For the (sorcerer) affirms that it is impossible
for mortal nature to behold divine things, for that to hold converse (with these
mysteries) is sufficient. Making, however, the attendant lie down (upon the couch), head
foremost, and placing by each side two of those little tablets, upon which had been
inscribed in, forsooth, Hebrew characters, as it were names of demons, he says that (a
demon) will deposit the rest in their ears. But this (statement) is requisite, in order
that some instrument may be placed beside the ears of the attendant, by which it is
possible that he signify everything which he chooses. First, however, he produces a sound
that the (attendant) youth may be terrified; and secondly, he makes a humming noise; then,
thirdly, he speaks through the instrument what he wishes the youth to say, and remains in
expectation of the issue of the affair; next, he makes those present remain still, and
directs the (attendant) to signify, what he has heard from the demons. But the instrument
that is placed beside his ears is a natural instrument, viz., the windpipe of long-necked
cranes, or storks, or swans. And if none of these is at hand, there are also some
different artificial instruments (employed); for certain pipes of brass, ten in number,
(and) fitting into one another, terminating in a narrow point, are adapted (for the
purpose), and through these is spoken into the ear whatsoever the (magician) wishes. And
the youth hearing these (words) with terror as uttered by demons, when ordered, speaks
them out. If any one, however, putting around a stick a moist hide, and having dried it
and drawn it together, close it up, and by removing the rod fashion the hide into the form
of a pipe, he attains a similar end. Should any of these, however, be not at hand, he
takes a book, and, opening it inside, stretches it out as far as he think requisite, (and
thus) achieves the same result.

But if he knows beforehand that one is present who is about to ask a question, he is
the more ready for all (contingencies). If, however, he may also previously ascertain the
question, he writes with the drug, and, as being prepared, he is considered more skilful,
on account of having clearly written out what is (about) being asked. If, however, he is
ignorant of the question, he forms conjectures, and puts forth something capable of a
doubtful and varied interpretation, in order that the oracular response, being originally
unintelligible, may serve for numerous purposes, and in the issue of events the prediction
may be considered correspondent with what actually occurs. Next, having filled a vessel
with water, he puts down (into it) the paper, as if uninscribed, at the same time infusing
along with it copperas mixture. For in this way the paper written upon floats upwards (to
the surface), bearing the response. Accordingly there ensue frequently to the attendant
formidable fancies for also he strikes blows plentifully on the terrified (bystanders).
For, casting incense into the fire, he again operates after the following method. Covering
a lump of what are called "fossil salts" with Etruscan wax, and dividing the
piece itself of incense into two parts, he throws in a grain of salt; and again joining
(the piece) together, and placing it on the burning coals, he leaves it there. And when
this is consumed, the salts, bounding upwards, create the impression of, as it were, a
strange vision taking place. And the dark-blue dye which has been deposited in the incense
produces a blood-red flame, as we have already declared. But (the sorcerer) makes a
scarlet liquid, by mixing wax with alkanet, and, as I said, depositing the wax in the
incense. And he makes the coals be moved, placing underneath powdered alum; and when this
is dissolved and swells up like bubbles, the coals are moved.

CHAP. XXIX.--DISPLAY OF DIFFERENT EGGS.

But different eggs they display after this manner. Perforating the top at both ends,
and extracting the white, (and) having again dipped it, throw in some minium and some
writing ink. Close, however, the openings with refined scrapings of the eggs, smearing
them with fig-juice.

CHAP. XXX.--SELF-SLAUGHTER OF SHEEP.

By those who cause sheep to cut off their own heads, the following plan is adopted.
Secretly smearing the throat (of the animal) with a cauterizing drug, he places a sword
near, and leaves it there. The sheep, desirous of scratching himself, rushes against the
blade, and in the act of rubbing is slaughtered, while the head is almost severed from the
trunk. There is, however, a compound of the drug, bryony and salt and squills, made up in
equal parts. In order that the person bringing the drug may escape notice, he carries a
box with two compartments constructed of horn, the visible one of which contains
frankincense, but the secret one (the aforesaid) drug. He, however, likewise insinuates
into the ears of the sheep about to meet death quicksilver; but this is a poisonous drug.

CHAP. XXXI.--METHOD OF POISONING GOATS.

And if one smear the ears of goats over with cerate, they say that they expire a little
afterwards, by having their breathing obstructed. For this to them is the way--as these
affirm--of their drawing their breath in an act of respiration. And a ram, they assert,
dies, if one bends back (its neck) opposite the sun. And they accomplish the burning of a
house, by daubing it over with the juice of a certain fish called dactylus. And this
effect, which it has by reason of the sea-water, is very useful. Likewise foam of the
ocean is boiled in an earthen jar along with some sweet ingredients; and if you apply a
lighted candle to this while in a seething state, it catches the fire and is consumed; and
(yet though the mixture) be poured upon the head, it does not bum it at all. If, however,
you also smear it over with heated resin, it is consumed far more effectually. But he
accomplishes his object better still, if also he takes some sulphur.

CHAP. XXXII.--IMITATIONS OF THUNDER, AND OTHER ILLUSIONS.

Thunder is produced in many ways; for stones very numerous and unusually large, being
rolled downwards along wooden planks, fall upon plates of brass, and cause a sound similar
to thunder. And also around the thin plank with which carders thicken cloth, they coil a
thin rope; and then drawing away the cord with a whiff, they spin the plank round, and in
its revolution it emits a sound like thunder. These farces, verily, are played off thus.

There are, however, other practices which I shall explain, which those who execute
these ludicrous performances estimate as great exploits. Placing a cauldron full of pitch
upon burning coals, when it boils up, (though) laying their hands down upon it, they are
not burned; nay, even while walking on coals of fire with naked feet, they are not
scorched. But also setting a pyramid of stone on a hearth, (the sorcerer) makes it get on
fire, and from the mouth it disgorges a volume of smoke, and that of a fiery description.
Then also putting a linen cloth upon a pot of water, throwing on (at the same time) a
quantity of blazing coals, (the magician) keeps the linen cloth unconsumed. Creating also
darkness in the house, (the sorcerer) alleges that he can introduce gods or demons; and if
any requires him to show AEsculapius, he uses an invocation couched in the following
words:- "The child once slain, again of Phoebus deathless made I call to come, and
aid my sacrificial rites; Who, also, once the countless tribes of fleeting dead, In
ever-mournful homes of Tartarus wide, The fatal billow breasting, and the inky flood
Surmounting, where all of mortal mould must float, Torn, beside the lake, with endless
grief and woe, Thyself didst snatch from gloomy Proserpine.

But after he discontinues uttering these jests, a fiery AEsculapius appears upon the
floor. Then, placing in the midst a pot full of water, he invokes all the deities, and
they are present. For any one who is by, glancing into the pot, will behold them all, and
Diana leading on her baying hounds. We shall not, however, shrink from narrating the
account (of the devices) of these men, how they attempt (to accomplish their jugglery).
For (the magician) lays his hand upon the cauldron of pitch, which is in, as it were, a
boiling state; and throwing in (at the same time) vinegar and nitre and moist pitch, he
kindles a fire beneath the cauldron. The vinegar, however, being mixed along with the
nitre, on receiving a small accession of heat, moves the pitch, so as to cause bubbles to
rise to the surface, and afford the mere semblance of a seething (pot). The (sorcerer),
however, previously washes his hands frequently in brine; the consequence being, that the
contents of the cauldron do not in any wise, though in reality boiling, burn him very
much. But if, having smeared his hands with a tincture of myrtle and nitre and myrrh,
along with vinegar, he wash them in brine frequently, he is not scorched: and he does not
burn his feet, provided he smear them with isinglass and a salamander.

As regards, however, the burning like a taper of the pyramid, though composed of stone,
the cause of this is the following. Chalky earth is fashioned into the shape of a pyramid,
but its colour is that of a milk-white stone, and it is prepared after this fashion.
Having anointed the piece of clay with plenty of oil, and put it upon coals, and baked it,
by smearing it afresh, and scorching it a second and third time, and frequently, (the
sorcerer) contrives that it can be burned, even though he should plunge it in water; for
it contains in itself abundance of oil. The hearth, however, is spontaneously kindled,
while the magician pours out a libation, by having time instead of ashes burning
underneath, and refined frankincense and a large quantity of tow, and a bundle of anointed
tapers and of gall nuts, hollow within, and supplied with (concealed) fire. And after some
delay, (the sorcerer) makes (the pyramid) emit smoke from the mouth, by both putting fire
in the gall nut, and encircling it with tow, and blowing into the mouth. The linen cloth,
however, that has been placed round the cauldron, (and) on which he deposits the coals, on
account of the underlying brine, would not be burned; besides, that it has itself been
washed in brine, and then smeared with the white of an egg, along with moist alum. And if,
likewise, one mix in these the juice of house-leek along with vinegar, and for a long time
previously smear it (with this preparation), after being washed in this drug, it continues
altogether fire-proof.

CHAP.XXXIV.--THE ILLUSION OF THE SEALED LETTERS;OBJECT IN DETAILING THESE JUGGLERIES.

After, then, we have succinctly explained the powers of the secret arts practised among
these (magicians), and have shown their easy plan for the acquisition of knowledge,
neither are we disposed to be silent on the following point, which is a necessary
one,--how that, loosing the seals, they restore the sealed letters, with the actual seals
themselves. Melting pitch, resin, and sulphur, and moreover asphalt, in equal parts, (and)
forming the ointment into a figure, they keep it by them. When, however, it is time to
loose a small tablet, smearing with oil their tongue, next with the latter anointing the
seal, (and) heating the drug with a moderate fire, (the sorcerers) place it upon the seal;
and they leave it there until it has acquired complete consistence, and they use it in
this condition as a seal. But they say, likewise, that wax itself with fir-wood gum
possesses a similar potency, as well as two parts of mastich with one part of dry asphalt.
But sulphur also by itself effects the purpose tolerably well, and flower of gypsum
strained with water, and of gum. Now this (last mixture) certainly answers most admirably
also for sealing molten lead. And that which is accomplished by the Tuscan wax, and refuse
of resin, and pitch, and asphalt, and mastich, and powdered spar, all being boiled
together in equal parts, is superior to the rest of the drugs which I have mentioned,
while that which is effected by the gum is not inferior. In this manner, then, also, they
attempt to loose the seals, endeavouring to learn the letters written within.

These contrivances, however, I hesitated to narrate in this book, perceiving the danger
lest, perchance, any knavish person, taking Occasion (from my account), should attempt (to
practise these juggleries). Solicitude, however, for many young persons, who could be
preserved from such practices, has persuaded me to teach and publish, for security's sake,
(the foregoing statements). For although one person may make use of these for gaining
instruction in evil, in this way somebody else will, by being instructed (in these
practices), be preserved from them. And the magicians themselves, corrupters of life, will
be ashamed in plying their art. And learning these points that have been previously
elucidated by us, they will possibly be restrained from their folly. But that this seal
may not be broken, let me seal it with hog's lard and hair mixed with wax.

CHAP. XXXV.--THE DIVINATION BY A CAULDRON; ILLUSION OF FIERY DEMONS; SPECIMEN OF A
MAGICAL INVOCATION.

But neither shall I be silent respecting that piece of knavery of these (sorcerers),
which consists in the divination by means of the cauldron. For, making a closed chamber,
and anointing the ceiling with cyanus for present use, they introduce certain vessels of
cyanus, and stretch them upwards. The cauldron, however, full of water, is placed in the
middle on the ground; and the reflection of the cyanus falling upon it, presents the
appearance of heaven. But the floor also has a certain concealed aperture, on which the
cauldron is laid, having been (previously, supplied with a bottom of crystal, while itself
is composed of stone. Underneath, however, unnoticed (by the spectators), is a
compartment, into which the accomplices, assembling, appear invested with the figures of
such gods and demons as the magician wishes to exhibit. Now the dupe, beholding these,
becomes astonished at the knavery of the magician, and subsequently believes all things
that are likely to be stated by him. But (the sorcerer) produces a burning demon, by
tracing on the wall whatever figure he wishes, and then covertly smearing it with a drug
mixed according to this manner, viz., of Laconian and Zacynthian asphalt,--while next, as
if under the influence of prophetic frenzy, he moves the lamp towards the wall. The drug,
however, is burned with considerable splendour. And that a fiery Hecate seems to career
through air, he contrives in the mode following. Concealing a certain accomplice in a
place which he wishes, (and) taking aside his dupes, he persuades them (to believe
himself), alleging that he will exhibit a flaming demon riding through the air. Now he
exhorts them immediately to keep their eyes fixed until they see the flame in the air, and
that (then), veiling themselves, they should fall on their face until he himself should
call them; and after having given them these instructions, he, on a moonless night, in
verses speaks thus:- "Infernal, and earthy, and supernal Bombo, come!

Saint of streets, and brilliant one, that strays by night; Foe of radiance, but friend
and mate of gloom; In howl of dogs rejoicing, and in crimson gore, Wading 'mid corpses
through tombs of lifeless dust, Panting for blood; with fear convulsing men.

Gorgo, and Mormo, and Luna, and of many shapes, Come, propitious, to our sacrificial
rites!"

CHAP. XXXVI.--MODE OF MANAGING AN APPARITION.

And while speaking these words, fire is seen borne through the air; but the
(spectators) being horrified at the strange apparition, (and) cover ing their eyes, fling
themselves speechless to earth. But the success of the artifice is enhanced by the
following contrivance. The accomplice whom I have spoken of as being concealed, when he
hears the incantation ceasing, holding a kite or hawk enveloped with tow, sets fire to it
and releases it. The bird, however, frightened by the flame, is borne aloft, and makes a
(proportionably) quicker flight, which these deluded persons beholding, conceal
themselves, as if they had seen something divine. The winged creature, however, being
whirled round by the fire, is borne whithersoever chance may have it, and burns now the
houses, and now the courtyards. Such is the divination of the sorcerers.

CHAP. XXXVII.--ILLUSIVE APPEARANCE OF THE MOON.

And they make moon and stars appear on the ceiling after this manner. In the central
part of the ceiling, having fastened a mirror, placing a dish full of water equally (with
the mirror) in the central portion of the floor, and setting in a central place likewise a
candle, emitting a faint light from a higher position than the dish,--in this way, by
reflection, (the magician) causes the moon to appear by the mirror. But frequently, also,
they suspend on high from the ceiling, at a distance, a drum, but which, being covered
with some garment, is concealed by the accomplice, in order that (the heavenly body) may
not appear before the (proper) time. And afterwards placing a candle (within the drum),
when the magician gives the signal to the accomplice, he removes so much of the covering
as may be sufficient for effecting an imitation representing the figure of the moon as it
is at that particular time. He smears, however, the luminous parts of the drum with
cinnabar and gum; and having pared around the neck and bottom of a flagon of glass ready
behind, he puts a candle in it, and places around it some of the requisite contrivances
for making the figures shine, which some one of the accomplices has concealed on high; and
on receiving the signal, he throws down from above the contrivances, so to make the moon
appear descending from the sky.

And the same result is achieved by means of a jar in sylvan localities. For it is by
means of a jar that the tricks in a house are performed. For having set up an altar,
subsequently is (placed upon it) the jar, having a lighted lamp; when, however, there are
a greater number of lamps, no such sight is displayed. After then the enchanter invokes
the moon, he orders all the lights to be extinguished, yet that one be left faintly
burning; and then the light, that which streams from the jar, is reflected on the ceiling,
and furnishes to those present a representation of the moon; the mouth of the jar being
kept covered for the time which it would seem to require, in order that the representation
of full moon should be exhibited on the ceiling.

CHAP. XXXVIII.--ILLUSIVE APPEARANCE OF THE STARS.

But the scales of fishes--for instance, the seahorse--cause the stars to appear to be;
the scales being steeped in a mixture of water and gum, and fastened on the ceiling at
intervals.

CHAP. XXXIX.--IMITATION OF AN EARTHQUAKE.

The sensation of an earthquake they cause in such a way, as that all things seem set in
motion; ordure of a weasel burned with a magnet upon coals (has this effect).

CHAP. XL.--TRICK WITH THE LIVER.

And they exhibit a liver seemingly bearing an inscription in this manner. With the left
hand he writes what he wishes, appending it to the question, and the letters are traced
with gall juice and strong vinegar. Then taking up the liver, retaining it in the left
hand, he makes some delay, and then it draws away the impression, and it is supposed to
have, as it were, writing upon it.

CHAP. XLI.--MAKING A SKULL SPEAK.

But putting a skull on the ground, they make it speak in this manner. The skull itself
is made out of the caul of an ox; and when fashioned into the requisite figure, by means
of Etruscan wax and prepared gum, (and) when this membrane is placed around, it presents
the appearance of a skull, which seems to all to speak when the contrivance operates; in
the same manner as we have explained in the case of the (attendant) youths, when, having
procured the windpipe of a crane, or some such long-necked animal, and attaching it
covertly to the skull, the accomplice utters what he wishes. And when he desires (the
skull) to become invisible, he appears as if burning incense, placing around, (for this
purpose,) a quantity of coals; and when the wax catches the heat of these, it melts, and
in this way the skull is supposed to become invisible.

CHAP. XLII.--THE FRAUD OF THE FOREGOING PRACTICES; THEIR CONNECTION WITH HERESY.

These are the deeds of the magicians, and innumerable other such (tricks) there are
which work on the credulity of the dupes, by fair balanced words, and the appearance of
plausible acts. And the heresiarchs, astonished at the art of these (sorcerers), have
imitated them, partly by delivering their doctrines in secrecy and darkness, and partly by
advancing (these tenets) as their own. For this reason, being desirous of warning the
multitude, we have been the more painstaking, in order not to omit any expedient practised
by the magicians, for those who may be disposed to be deceived. We have been however
drawn, not unreasonably, into a detail of some of the secret (mysteries) of the sorcerers,
which are not very requisite, to be sure, in reference to the subject taken in hand; yet,
for the purpose of guarding against the villanous and incoherent art of magicians, may be
supposed useful. Since, therefore, as far as delineation is feasible, we have explained
the opinions of all (speculators), exerting especial attention towards the elucidation of
the opinions introduced as novelties by the heresiarchs; (opinions) which, as far as piety
is concerned, are futile and spurious, and which are not, even among themselves, perhaps
deemed worthy of serious consideration. (Having pursued this course of inquiry), it seems
expedient that, by means of a compendious discourse, we should recall to the (reader's)
memory statements that have been previously made.

CHAP. XLIII.--RECAPITULATION OF THEOLOGIES AND COSMOGONIES; SYSTEM OF THE PERSIANS; OF
THE BABYLONIANS; THE EGYPTIAN NOTION OF DEITY; THEIR THEOLOGY BASED ON A THEORY OF
NUMBERS; THEIR SYSTEM OF COSMOGONY.

Among all those who throughout the earth, as philosophers and theologians, have carried
on investigations, has prevailed diversity of opinion concerning the Deity, as to His
essence or nature. For some affirm Him to be fire, and some spirit, and some water, while
others say that He is earth. And each of the elements labours under some deficiency, and
one is worsted by the other. To the wise men of the world, this, however, has occurred,
which is obvious to persons possessing intelligence; (I mean) that, beholding the
stupendous works of creation, they were confused respecting the substance of existing
things, supposing that these were too vast to admit of deriving generation from another,
and at the same time (asserting) that neither the universe itself is God. As far as
theology was concerned, they declared, however, a single cause for things that fall under
the cognizance of vision, each supposing the cause which he adjudged the most reasonable;
and so, when gazing on the objects made by God, and on those which are the most
insignificant in comparison with His overpowering majesty, not, however, being able to
extend the mind to the magnitude of God as He really is, they deified these (works of the
external world).

But the Persians, supposing that they had penetrated more within the confines of the
truth, asserted that the Deity is luminous, a light contained in air. The Babylonians,
however, affirmed that the Deity is dark, which very opinion also appears the consequence
of the other; for day follows night, and night day. Do not the Egyptians, however, who
suppose themselves more ancient than all, speak of the power of the Deity? (This power
they estimate by) calculating these intervals of the parts (of the zodiac; and, as if) by
a most divine inspiration, they asserted that the Deity is an indivisible monad, both
itself generating itself, and that out of this were formed all things. For this, say they,
being unbegotten, produces the succeeding numbers; for instance, the monad, superadded
into itself, generates the duad; and in like manner, when superadded (into duad, triad,
and so forth), produces the triad and tetrad, up to the decade, which is the beginning and
end of numbers. Wherefore it is that the first and tenth monad is generated, on account of
the decade being equipollent, and being reckoned for a monad, and (because) this
multiplied ten times will become a hundred, and again becomes a monad, and the hundred
multiplied ten times will produce a thousand, and this will be a monad. In this manner
also the thousand multiplied ten times make up the full sum of a myriad; in like manner
will it be a monad. But by a comparison of indivisible quantities, the kindred numbers of
the monad comprehend 3, 5, 7, 9.

There is also, however, a more natural relation of a different number to the monad,
according to the arrangement of the orbit of six days' duration, (that is), of the duad,
according to the position and division of even numbers. But the kindred number is 4 and 8.
These, however, taking from the monad of the numbers an idea of virtue, progressed up to
the four elements; (I allude), of course, to spirit, and fire, and water, and earth. And
out of these having made the world, (God) framed it an ermaphrodite, and allocated two
elements for the upper hemisphere, namely spirit and fire; and this is styled the
hemisphere of the monad, (a hemisphere) beneficent, and ascending, and masculine. For,
being composed of small particles, the monad soars into the most rarified and purest part
of the atmosphere; and the other two elements, earth and water, being more gross, he
assigned to the duad; and this is termed the descending hemisphere, both feminine and
mischievous. And likewise, again, the upper elements themselves, when compared one with
another, comprise in one another both male and female for fruitfulness and increase of the
whole creation. And the fire is masculine, and the spirit feminine. And again the water is
masculine, and the earth feminine. And so from the beginning fire consorted with spirit,
and water with earth. For as the power of spirit is fire, so also that of earth is water;
. . . and the elements themselves, when computed and resolved by subtraction of enneads,
terminate properly, some of them in the masculine number, and others of them in the
feminine. And, again, the ennead is subtracted for this cause, because the three hundred
and sixty parts of the entire (circle) consist of enneads, and for this reason the four
regions of the world are circumscribed by ninety perfect parts. And light has been
appropriated to the monad, and darkness to the duad, and life to light, according to
nature, and death to the duad. And to life (has been appropriated) justice; and to death,
injustice. Wherefore everything generated among masculine numbers is beneficent, while
that (produced) among feminine (numbers) is mischievous. For instance, they pursue their
calculations thus: monad--that we may commence from this--becomes 361, which (numbers)
terminate in a monad by the subtraction of the ennead. In like manner, reckon thus: Duad
becomes 605; take away the enneads, it ends in a duad, and each reverts into its own
peculiar (function).

CHAP. XLIV.--EGYPTIAN THEORY OF NATURE; THEIR AMULETS.

For the monad, therefore, as being beneficent, they assert that there are consequently
names ascending, and beneficent, and masculine, and carefully observed, terminating in an
uneven number; whereas that those terminating in the even number have been supposed to be
both descending, and feminine and malicious. For they affirm that nature is made up of
contraries, namely bad and good, as right and left, light and darkness, night and day,
life and death. And moreover they make this assertion, that they have calculated the word
"Deity," (and found that it reverts into a pentad with an ennead subtracted).
Now this name is an even number, and when it is written down (on some material) they
attach it to the body, and accomplish cures by it. In this manner, likewise, a certain
herb, terminating in this number, being similarly fastened around (the frame), operates by
reason of a similar calculation of the number. Nay, even a doctor cures sickly people by a
similar calculation. If, however, the calculation is contrary, it does not heal with
facility. Persons attending to these numbers reckon as many as are homogeneous according
to this principle; some, however, according to vowels alone; whereas others according to
the entire number. Such also is the wisdom of the Egyptians, by which, as they boast, they
suppose that they cognise the divine nature.

CHAP. XLV.--USE OF THE FOREGOING DISCUSSIONS,

It appears, then, that these speculations also have been sufficiently explained by us.
But since I think that I have omitted no opinion found in this earthly and grovelling
Wisdom, I

perceive that the solicitude expended by us on these subjects has not been useless. For
we observe that our discourse has been serviceable not only for a refutation of heresies,
but also in reference to those who entertain these opinions. Now these, when they
encounter the extreme care evinced by us, will even be struck with admiration of our
earnestness, and will not despise our industry and condemn Christians as fools when they
discern the opinions to which they themselves have stupidly accorded their belief. And
furthermore, those who, desirous of learning, addict themselves to the truth, will be
assisted by our discourse to become, when they have learned the fundamental principles of
the heresies, more intelligent not only for the easy refutation of those who have
attempted to deceive them, but that also, when they have ascertained the avowed opinions
of the wise men, and have been made acquainted with them, that they shall neither be
confused by them as ignorant persons would, nor become the dupes of certain individuals
acting as if from some authority; nay, more than this, they shall be on their guard
against those that are allowing themselves to become victims to these delusions.

CHAP. XLVI.--THE ASTROTHEOSOPHISTS; ARATUS IMITATED BY THE HERESIARCHS; HIS SYSTEM OF
THE DISPOSITION OF THE STARS.

Having sufficiently explained these opinions, let us next pass on to a consideration of
the subject taken in hand, in order that, by proving what we have determined concerning
heresies, and by compelling their (champions) to return to these several (speculators)
their peculiar tenets, we may show the heresiarchs destitute (of a system); and by
proclaiming the folly of those who are persuaded (by these heterodox tenets), we shall
prevail on them to retrace their course to the serene haven of the truth. In order,
however, that the statements about to follow may seem more clear to the readers, it is
expedient also to declare the opinions advanced by Aratus concerning the disposition of
the stars of the heavens. (And this is necessary), inasmuch as some persons, assimilating
these (doctrines) to those declared by the Scriptures, convert (the holy writings) into
allegories, and endeavour to seduce the mind of those who give heed to their (tenets),
drawing them on by plausible words into the admission of whatever opinions they wish,
(and) exhibiting a strange marvel, as if the assertions made by them were fixed among the
stars. They, however, gazing intently on the very extraordinary wonder, admirers as they
are of trifles, are fascinated like a bird called the owl, which example it is proper to
mention, on account of the statements that are about to follow. The animal (I speak of)
is, however, not very different from an eagle, either in size or figure, and it is
captured in the following way:--The hunter of these birds, when he sees a flock of them
lighting anywhere, shaking his hands, at a distance pretends to dance, and so by little
and little draws near the birds. But they, struck with amazement at the strange sight, are
rendered unobservant of everything passing around them.

But others of the party, who have come into the country equipped for such a purpose,
coming from behind upon the birds, easily lay hold on them as they are gazing on the
dancer.

Wherefore I desire that no one, astonished by similar wonders of those who interpret
the (aspect of) heaven, should, like the owl, be taken captive. For the knavery practised
by such speculators may be considered dancing and silliness, but not truth. Aratus,
therefore, expresses himself thus:- "Just as many are they; hither and thither they
roll Day by day o'er heav'n, endless, ever, (that is, every star), Yet this declines not
even little; but thus exactly E'er remains with axis fixed and poised in every part Holds
earth midway, and heaven itself around conducts."

CHAP. XLVII.--OPINIONS OF THE HERETICS BORROWED FROM ARATUS.

Aratus says that there are in the sky revolving, that is, gyrating stars, because from
east to west, and west to east, they journey perpetually, (and) in an orbicular figure.
And he says that there revolves towards "The Bears" themselves, like some stream
of a river, an enormous and prodigious monster, (the) Serpent; and that this is what the
devil says in the book of Job to the Deity, when (Satan) uses these words: "I have
traversed earth under heaven, and have gone around," that is, that I have been turned
around, and thereby have been able to survey the worlds. For they suppose that towards the
North Pole is situated the Dragon, the Serpent, from the highest pole looking upon all
(the objects), and gazing on all the works of creation, in order that nothing of the
things that are being made may escape his notice. For though all the stars in the
firmament set, the pole of this (luminary) alone never sets, but, careering high above the
horizon, surveys and beholds all things, and none of the works of creation, he says, can
escape his notice.

"Where chiefly Settings mingle and risings one with other."

(Here Aratus) says that the head of this (constellation) is placed. For towards the
west and east of the two hemispheres is situated the head of the Dragon, in order, he
says, that nothing may escape his notice throughout the same quartet, either of objects in
the west or those in the east, but that the Beast may know all things at the same time.
And near the head itself of the Dragon is the appearance of a man, conspicuous by means of
the stars, which Aratus styles a wearied image, and like one oppressed with labour, and he
is denominated "Engonasis." Aratus then affirms that he does not know what this
toil is, and what this prodigy is that revolves in heaven. The heretics, however, wishing
by means of this account of the stars to establish their own doctrines, (and) with more
than ordinary earnestness devoting their attention to these (astronomic systems), assert
that Engonasis is Adam, according to the commandment of God as Moses declared, guarding
the head of the Dragon, and the Dragon (guarding) his heel. For so Aratus expresses
himself:- "The right-foot's track of the Dragon fierce possessing."

CHAP. XLVIII.--INVENTION OF THE LYRE; ALLEGORIZING THE APPEARANCE AND POSITION OF THE
STARS; ORIGIN OF THE PHOENICIANS; THE LOGOS IDENTIFIED BY ARATUS WITH THE CONSTELLATION
CANIS; INFLUENCE OF CANIS ON FERTILITY AND LIFE GENERALLY.

And (Aratus) says that (the constellations) Lyra and Corona have been placed on both
sides near him,--now I mean Engonasis,--but that he bends the knee, and stretches forth
both hands, as if making a confession of sin. And that the lyre is a musical instrument
fashioned by Logos while still altogether an infant, and that Logos is the same as he who
is denominated Mercury among the Greeks. And Aratus, with regard to the construction of
the lyre, observes:- "Then, further, also near the cradle,

Hermes pierced it through, and said, Call it Lyre."

It consists of seven strings, signifying by these seven strings the entire harmony and
construction of the world as it is melodiously constituted. For in six days the world was
made, and (the Creator) rested on the seventh. If, then, says (Aratus), Adam,
acknowledging (his guilt) and guarding the head of the Beast, according to the commandment
of the Deity, will imitate Lyra, that is, obey the Logos of God, that is, submit to the
law, he will receive Corona that is situated near him. If, however, he neglect his duty,
he shall be hurled downwards in company with the Beast that lies underneath, and shall
have, he says, his portion with the Beast. And Engonasis seems on both sides to extend his
hands, and on one to touch Lyra, and on the other Corona--and this is his confession;--so
that it is possible to distinguish him by means of this (sidereal) configuration itself.
But Corona nevertheless is plotted against, and forcibly drawn away by another beast, a
smaller Dragon, which is the offspring of him who is guarded by the foot of Engonasis. A
man also stands firmly grasping with both hands, and dragging towards the space behind the
Serpent from Corona; and he does not permit the Beast to touch Corona. though making a
violent effort to do so. And Aratus styles him Anguitenens, because he restrains the
impetuosity of the Serpent in his attempt to reach Corona. But Logos, he says, is he who,
in the figure of a man, hinders the Beast from reaching Corona, commiserating him who is
being plotted against by the Dragon and his offspring simultaneously.

These (constellations), "The Bears," however, he says, are two hebdomads,
composed of seven stars, images of two creations. For the first creation, he affirms, is
that according to Adam in labours, this is he who is seen "on his knees"
(Engonasis). The second creation, however, is that according to Christ, by which we are
regenerated; and this is Anguitenens, who struggles against the Beast, and hinders him
from reaching Corona, which is reserved for the man. But "The Great Bear" is, he
says, Helice, symbol of a mighty world towards which the Greeks steer their course, that
is, for which they are being disciplined. And, wafted by the waves of life, they follow
onwards, (having in prospect) some such revolving world or discipline or wisdom which
conducts those back that follow in pursuit of such a world. For the term Helice seems to
signify a certain circling and revolution towards the same points. There is likewise a
certain other "Small Bear" (Cynosuris), as it were some image of the second
creation--that formed according to God. For few, he says, there are that journey by the
narrow path. But they assert that Cynosuris is narrow, towards which Aratus says that the
Si donians navigate. But Aratus has spoken partly of the Sidonians, (but means) the
Phoenicians, on account of the existence of the admirable wisdom of the Phoenicians. The
Greeks, however, assert that they are Phoenicians, who have migrated from (the shores of)
the Red Sea into this country where they even at present dwell, for this is the opinion of
Herodotus. Now Cynosura, he says, is this (lesser) Bear, the second creation; the one of
limited dimensions, the narrow way, and not Helice. For he does not lead them back, but
guides forward by a straight path, those that follow him being (the tail) of Canis. For
Canis is the Logos, partly guarding and preserving the flock, that is plotted against by
the wolves; and partly like a dog, hunting the beasts from the creation, and destroying
them; and partly producing all things, and being what they express by the name
"Cyon" (Canis), that is, generator. Hence it is said, Aratus has spoken of the
rising of Canis, expressing himself thus: "When, however, Canis has risen, no longer
do the crops miss." This is what he says: Plants that have been put into the earth up
to the period of Canis' rising, frequently, though not having struck root, are yet covered
with a profusion of leaves, and afford indications to spectators that they will be
productive, and that they appear full of life, (though in reality) not having vitality in
themselves from the root. But when the rising of Canis takes place, the living are
separated from the dead by Canis; for whatsoever plants have not taken root, really
undergo putrefaction. This Canis, therefore, he says, as being a certain divine Logos, has
been appointed judge of quick and dead. And as (the influence of) Canis is observable in
the vegetable productions of this world, so in plants of celestial growth--in men--is
beheld the (power of the) Logos.

From some such cause, then, Cynosura, the second creation, is set in the firmament as
an image of a creation by the Logos. The Dragon, however, in the centre reclines between
the two creations, preventing a transition of whatever things are from the great creation
to the small creation; and in guarding those that are fixed in the (great) creation, as
for instance Engonasis, observing (at the same time) how and in what manner each is
constituted in the small creation. And (the Dragon) himself is watched at the head, he
says, by Anguitenens. This image, he affirms, is fixed in heaven, being a certain wisdom
to those capable of discerning it. If. however, this is obscure, by means of some other
image, he says the creation teaches (men) to philosophize, in regard to which Aratus has
expressed himself thus:- "Neither of Cepheus Iasidas are we the wretched brood."

CHAP. XLIX.--SYMBOL OF THE CREATURE; AND OF SPIRIT; AND OF THE DIFFERENT ORDERS OF
ANIMALS,

But Aratus says, near this (constellation) is Cepheus, and Cassiepea, and Andromeda,
and Perseus, great lineaments of the creation to those who are able to discern them. For
he asserts that Cepheus is Adam, Cassiepea Eve, Andromeda the soul of both of these,
Perseus the Logos, winged offspring of Jove, and Cetos the plotting monster. Not to any of
these. but to Andromeda only does he repair, who slays the Beast; from whom, likewise
taking unto himself Andromeda, who had been delivered (and) chained to the Beast, the
Logos--that is, Perseus--achieves, be says, her liberation. Perseus, however, is the
winged axle that. pierces both poles through the centre of the earth, and turns the world
round. The spirit also, that which is in the world, is (symbolized by) Cycnus, a bird--a
musical animal near "The Bears"--type of the Divine Spirit, because that when it
approaches the end itself of life, it alone is fitted by nature to sing, on departing with
good hope from the wicked creation, (and) offering up hymns unto God. But crabs, and
bulls, and lions, and rams, and goats, and kids, and as many other beasts as have their
names used for denominating the stars in the firmament, are, he says, images, and
exemplars from which the creation, subject to change, obtaining (the different) species,
becomes replete with animals of this description.

CHAP. L.--FOLLY OF ASTROLOGY.

Employing these accounts, (the heretics) think to deceive as many of these as devote
themselves over-sedulously to the astrologers, from thence striving to construct a system
of religion that is widely divergent from the thoughts of these (speculators). Wherefore,
beloved, let us avoid the habit of admiring trifles, secured by which the bird (styled)
the owl (is captured). For these and other such speculations are, (as it were), dancing,
and not Truth. For neither do the stars yield these points of information; but men of
their own accord, for the designation of certain stars, thus called them by names, in
order that they might become to them easily distinguishable. For what similarity with a
bear or lion, or kid, or waterman, or Cepheus, or Andromeda, or the spectres that have
names given them in Hades, have the stars that are scattered over the firmament--for we
must remember that these men, and the titles themselves, came into existence long after
the origin of man,-- (what, I say, is in common between the two), that the heretics,
astonished at the marvel, should thus strive by means of such discourses to strengthen
their own opinions?

CHAP. LI.--THE HEBDOMADARII; SYSTEM OF THE ARITHMETICIANS; PRESSED INTO THE SERVICE OF
HERESY; INSTANCES OF, IN SIMON AND VALENTINUS; THE NATURE OF THE UNIVERSE DEDUCIBLE FROM
THE PHYSIOLOGY OF THE BRAIN.

But since almost every heresy (that has sprung up) through the arithmetical art has
discovered measures of hebdomads and certain projections of Aeons, each rending the art
differently, while whatever variation prevailed was in the names merely; and (since)
Pythagoras became the instructor of these, tint introducing numbers of this sort among the
Greeks from Egypt, it seems expedient not to omit even this, but, after we have given a
compendious elucidation, to approach the demonstration of those things that we propose to
investigate.

Arithmeticians and geometers arose, to whom especially Pythagoras first seems to have
furnished principles. And from numbers that can continually progress ad infinitum by
multiplication, and from figures, these derived their first principles, as capable of
being discerned by reason alone; for a principle of geometry, as one may perceive, is an
indivisible point. From that point, however, by means of the art, the generation of
endless figures from the point is discovered. For the point being drawn into length
becomes a line, after being thus continued, having a point for its extremity. And a line
flowing out into breadth begets a surface, and the limits of the surface are lines; but a
surface flowing out into breadth becomes body, And when what is solid has in this manner
derived existence from, altogether, the smallest point, the nature of a huge body is
constituted; and this is what Simon expresses thus: "The little will be great, being
as a point, and the great illimitable." Now this coincides with the geometrical
doctrine of a point.

But of the arithmetical art, which by composition contains philosophy, number became a
first principle, which is an indefinable and incomprehensible (entity), comprising in
itself all the numbers that can go on ad infinitum by aggregation. But the first monad
became a principle, according to substance, of the numbers, which (principle) is a male
monad, pro-creating paternally all the rest of the numbers. Secondly, the duad is a female
number, which by the arithmeticians is also itself denominated even. Thirdly, the triad is
a male number; this also it has been the usual custom of arithmeticians to style odd. In
addition to all these, the tetrad is a female number; and this same, because it is
feminine, is likewise denominated even. All the numbers therefore, taken generically, are
four--number, however, as regards genus, is indefinite--from which, according to their
system, is formed the perfect number--I mean the decade. For one, two, three, four, become
ten--as has been previously proved--if the proper denomination be preserved, according to
substance, for each of the numbers. This is the sacred quaternion, according to
Pythagoras, having in itself roots of an endless nature, that is, all other numbers; for
eleven, and twelve, and the rest, derive the principle of generation from the ten. Of this
decade--the perfect number--there are called four parts--number, monad, power, cube--whose
connections and mixtures take place for the generation of increase, according to nature
completing the productive number. For when the square is multiplied into itself, it
becomes a biquadratic; but when the square is multiplied into a cube, it becomes the
product of a quadratic and cube; but when a cube is multiplied into a cube, it becomes the
product of cube multiplied by cube.

Wherefore all the numbers are seven; so that the generation of things produced may be
from the hebdomad--which is number, monad, power, cube, biquadratic, product of quadratic
multiplied by cube, product of cube multiplied by cube.

Of this hebdomad Simon and Valentinus, having altered the names, detailed marvellous
stories, from thence hastily adopting a system for themselves. For Simon employs his
denominations thus: Mind, Intelligence, Name, Voice, Ratiocination, Reflection; and He who
stood, stands, will stand. And Valentinus (enumerates them thus): Mind, Truth, Word, Life,
Man, Church, and the Father, reckoned along with these, according to the same principles
as those advanced by the cultivators of arithmetical philosophy. And (heresiarchs)
admiring, as if unknown to the multitude, (this philosophy, and) following it, have framed
heterodox doctrines devised by themselves.

Some indeed, then, attempt likewise to form the hebdomads from the medical (art), being
astonished at the dissection of the brain, asserting that the substance of the universe
and the power of procreation and the Godhead could be ascertained from the arrangement of
the brain. For the brain, being the dominant portion of the entire body, reposes calm and
unmoved, containing within itself the spirit. Such an account, then, is not incredible,
but widely differs from the conclusions which these (heretics) attempt to deduce from it.
For the brain, on being dissected, has within it what may be called a vaulted chamber. And
on either side of this are thin membranes, which they term little wings. Now these are
gently moved by the spirit, and in turn propel towards the cerebellum the spirit, which,
careering through a certain blood-vessel like a reed, advances towards the pineal gland.
And near this is situated the entrance of the cerebellum, which admits the current of
spirit, and distributes it into what is styled the spinal marrow. But from them the whole
frame participates in the spiritual energy, inasmuch as all the arteries, like a branch,
are fastened on from this blood-vessel, the extremity of which terminates in the genital
blood-vessels, whence all the (animal) seeds proceeding from the brain through the loin
are secreted (in the seminal glands). The form, however, of the brain is like the head of
a serpent, respecting which a lengthened discussion is maintained by the professors of
knowledge, falsely so named, as we shall prove. Six other coupling ligaments grow out of
the brain, which, traversing round the head, and having their termination in (the head)
itself, hold bodies together; but the seventh (ligament) proceeds from the cerebellum to
the lower parts of the rest of the frame, as we have declared.

And respecting this there is an enlarged discussion, whence both Simon and Valentinus
will be found both to have derived from this source starting-points for their opinions,
and, though they may not acknowledge it, to be in the first instance liars, then heretics.
Since, then, it appears that we have sufficiently explained these tenets likewise, and
that all the reputed opinions of this earthly philosophy have been comprised in four
books; it seems expedient to proceed to a consideration of the disciples of these men, nay
rather, those who have furtively appropriated their doctrines.

NOTE.

[On p. 43 supra I omitted to direct attention to the desirable enlargement of note 3 by
a reference to Homer's Hymn of Mercury and its minute description of the invention of the
Lyre. The passage is given in Henry Nelson Coleridge's Introduction, etc., p. 202. The
versified translation of Shelley is inimitable; in ottava rima, but instinct with the
ethos of the original.]